1 Timothy 3:8 Komentář

In this chapter our apostle treats of church-officers. He specifies, I. The qualifications of a person to be admitted to the office of a bishop (Ti1 3:1-7). II. The qualifications of deacons (Ti1 3:8-10), and of their wives (Ti1 3:11), again of the deacons (Ti1 3:12, Ti1 3:13). III. The reasons of his writing to Timothy, whereupon he speaks of the church and the foundation-truth professed therein (Ti1 3:14 to the end).

We have here the character of deacons: these had the care of the temporal concerns of the church, that is, the maintenance of the ministers and provision for the poor: they served tables, while the ministers or bishops gave themselves only to the ministry of the word and prayer, Act 6:2, Act 6:4. Of the institution of this office, with that which gave occasion to it, you have an account in Act 6:1-7. Now it was requisite that deacons should have a good character, because they were assistants to the ministers, appeared and acted publicly, and had a great trust reposed in them. They must be grave. Gravity becomes all Christians, but especially those who are in the office in the church. Not doubled-tongued; that will say one thing to one and another thing to another, according as their interests leads them: a double tongue comes from a double heart; flatterers and slanderers are double-tongued. Not given to much wine; for this is a great disparagement to any man, especially to a Christian, and one in office, unfits men for business, opens the door to many temptations. Not greedy of filthy lucre; this would especially be bad in the deacons, who were entrusted with the church's money, and, if they were covetous and greedy of filthy lucre, would be tempted to embezzle it, and convert that to their own use which was intended for the public service. Holding the mystery of faith in a pure conscience, Ti1 3:9. Note, The mystery of faith is best held in a pure conscience. The practical love of truth is the most powerful preservative from error and delusion. If we keep a pure conscience (take heed of every thing that debauches conscience, and draws us away from God), this will preserve in our souls the mystery of faith. Let these also first be proved, Ti1 3:10. It is not fit that the public trusts should be lodged in the hands of any, till they have been first proved, and found fit for the business they are to be entrusted with; the soundness of their judgments, their zeal for Christ, and the blamelessness of their conversation, must be proved. Their wives likewise must have a good character (Ti1 3:11); they must be of a grave behaviour, not slanderers, tale-bearers, carrying stories to make mischief and sow discord; they must be sober and faithful in all things, not given to any excess, but trusty in all that is committed to them. All who are related to ministers must double their care to walk as becomes the gospel of Christ, lest, if they in any thing walk disorderly, the ministry be blamed. As he said before of the bishops or ministers, so here of the deacons, they must be the husband of one wife, such as had not put away their wives, upon dislike, and married others; they must rule their children and their own houses well; the families of deacons should be examples to other families. And the reason why the deacons must be thus qualified is (Ti1 3:13) because, though the office of a deacon be of an inferior degree, yet it is a step towards the higher degree; and those who had served tables well the church might see cause afterwards to discharge from that service, and prefer to serve in preaching the word and in prayer. Or it may be meant of the good reputation that a man would gain by his fidelity in this office: they will purchase to themselves great boldness in the faith that is in Christ Jesus. Observe, 1. In the primitive church there were but two orders of ministers or officers, bishops and deacons, Phi 1:1. After-ages have invented the rest. The office of the bishop, presbyter, pastor, or minister, was confined to prayer and to the ministry of the word; and the office of the deacon was confined to, or at least principally conversant about, serving tables. Clemens Romanus, in his epistle to the Christian (cap. 42, 44), speaks very fully and plainly to this effect, that the apostles, foreknowing, by our Lord Jesus Christ, that there would arise in the Christian church a controversy about the name episcopacy, appointed the forementioned orders, bishops and deacons. 2. The scripture-deacon's main employment was to serve tables, and not to preach or baptize. It is true, indeed, that Philip did preach and baptize in Samaria (Acts 8), but you read that he was an evangelist (Act 21:8), and he might preach and baptize, and perform any other part of the ministerial office, under that character; but still the design of the deacon's office was to mind the temporal concerns of the church, such as the salaries of the ministers and providing for the poor. 3. Several qualifications were very necessary, even for these inferior officers: The deacons must be grave, etc. 4. Some trial should be made of persons' qualifications before they are admitted into office in the church, or have any trust committed to them: Let these also first be proved. 5. Integrity and uprightness in an inferior office are the way to be preferred to a higher station in the church: They purchase to themselves a good degree. 6. This will also give a man great boldness in the faith, whereas a want of integrity and uprightness will make a man timorous, and ready to tremble at his own shadow. The wicked fleeth when no man pursueth, but the righteous are bold as a lion, Pro 28:1.

INTRODUCTION TO 1 TIMOTHY 3 In this chapter the apostle treats of the qualifications of officers of churches, bishops and deacons, and of their wives; and points at the principal reason of writing this epistle to Timothy: and first, he commends the office of a bishop, as a good and desirable one; and asserts it to be such in the strongest manner, Ti1 3:1 and then follow the qualifications for it, some of which are of the economical or domestic kind, and regard him as an husband and parent, and the head of the family; others of a moral nature, and relate to sobriety, hospitality, temperance, patience, and liberality; and others of the ecclesiastical sort, as aptness to teach, and that he should not be a novice in religion; and in general, that he should be a man of a blameless life, and of good report in the world, Ti1 3:2, next an account is given of the qualifications of deacons; some which concern their moral character; others their soundness in the faith; and others their domestic affairs, and their conduct in their families; about which they should be first examined, before they were put into their office; the characters of their wives are also given; and for their encouragement in the faithful performance of their office, it is observed, that they hereby obtain a good degree of honour and boldness in the faith of Christ, Ti1 3:8. And the end of the apostle's writing this epistle, and particularly of giving Timothy this account of the qualifications of the officers of the church of God, is, that he might know whom to appoint over it, and how to conduct himself in it; which he commends from its being the house of God, the church of the living God, and the pillar and ground of truth, Ti1 3:14. Of which truth he gives a summary, in several particulars of it, which open the great mystery of godliness, Ti1 3:16.

Likewise must the deacons be grave,.... The apostle proceeds to give the qualifications, and so the rules for choosing another sort of officers in the church, deacons; whose work and business is, not to preach the Gospel, and administer ordinances; but to take care of the secular affairs of the church, and particularly to serve tables; to provide the bread and wine for the Lord's table, to attend at it, and distribute the elements from the minister to the people, to collect for it, defray the charges of it, and divide what remains among the poor; and they are to take care of the minister's table, that he is provided for in a comfortable way, and to stir up the members to their duty in this respect; and to take care of the poor's table, and distribute what the church collects for them, with simplicity and cheerfulness; and are to be helps to the pastor, in observing the walk of members, in composing differences between them, in visiting the sick and poor, and in preparing matters for church meetings. Their characters are, that they be "grave"; in their speech, gesture, and dress; honest, and of good report among men; and chaste in their words and actions; all which may be signified by the word here used; and the latter may be rather hinted at, because of Nicholas, one of the first deacons, who was charged with uncleanness: not doubletongued; whose hearts and tongues do not agree together; and who, being a sort of middle persons between the pastor and the members of the church, say one thing to one, and another to the other; which to do is of bad consequence: or who speak well to the poor when they apply to them, and promise them to do them all the service they can, and when it comes to the upshot speak against them: not given to much wine; which impairs the health, stupefies the mind, and so renders unfit for any such office, as well as wastes the temporal estate; and may lead them to embezzle and consume the church's stock: not greedy of filthy lucre; for such would withhold from the poor that which is meet for them, and make use of money in their hands, to their own advantage.

Appoint, therefore, for yourselves, bishops and deacons worthy of the Lord, men meek, and not lovers of money, and truthful and proved; for they also render to you the service of prophets and teachers. Despise them not therefore, for they are your honoured ones, together with the prophets and teachers.

Knowing, then, that "God is not mocked," we ought to walk worthy of His commandment and glory. In like manner should the deacons be blameless before the face of His righteousness, as being the servants of God and Christ, and not of men. They must not be slanderers, double-tongued, or lovers of money, but temperate in all things, compassionate, industrious, walking according to the truth of the Lord, who was the servant of all. If we please Him in this present world, we shall receive also the future world, according as He has promised to us that He will raise us again from the dead, and that if we live worthily of Him, "we shall also reign together with Him," provided only we believe.

What Moses taught, Abraham observed. What Abraham observed, Noah and Enoch acknowledged, discriminating pure from impure and becoming acceptable to God. For Abel too in this way witnessed, knowing what he had learned from Adam. This one himself had learned from that Lord, who said, when he came at the end of the ages for the abolishment of sin, “I give no new commandment to you, but an old commandment, which you have heard from the beginning.” In the same way also the blessed apostle Paul, who had learned it from the Lord, when describing ecclesiastical functions, forbade that deacons, not to say bishops, should be double-tongued. In his rebuke of the Galatians, he made a broad declaration: If anyone preach any other gospel unto you than that which you have received, let him be anathema, as I have said, so say I again.

Discoursing of Bishops, and having described their character, and the qualities which they ought to possess, and having passed over the order of Presbyters, he proceeds to that of Deacons. The reason of this omission was, that between Presbyters and Bishops there was no great difference. Both had undertaken the office of Teachers and Presidents in the Church, and what he has said concerning Bishops is applicable to Presbyters. For they are only superior in having the power of ordination, and seem to have no other advantage over Presbyters. "Likewise the Deacons." That is, they should have the same qualities as Bishops. And what are these same? To be blameless, sober, hospitable, patient, not brawlers, not covetous. And that he means this when he says "likewise," is evident from what he says in addition, "grave, not doubletongued"; that is, not hollow or deceitful. For nothing so debases a man as deceit, nothing is so pernicious in the Church as insincerity. "Not given to much wine, not greedy of filthy lucre; holding the mystery of the faith in a pure conscience." Thus he explains what he means by "blameless."

“Not double-tongued” means that the deacon is not to be a person who says one thing to one person and something else to another.

Since the ministry of deacons is at least as much toward the women in the community as the men, their integrity is all the more important. They are to be honorable and sincere in performing the duties assigned to them by the presbyters.

Deacons likewise must be honorable, not double-tongued, not given to much wine, not greedy for dishonest gain, holding the mystery of the faith with a pure conscience. For what reason did Paul pass over the elders [πρεσβυτέρους]? Because he mingled them with the bishops themselves. For what he said about the bishops, he also applies to the elders: since they too are similarly priests, and have been entrusted with the duty of teaching. not double-tongued. That is, deceitful and traitorous. not given to much wine. Paul did not say: "Do not get drunk" (for this was very common), but rather, "Do not drink excessively." For even if, he says, they do not get drunk, yet the tone of the heart slackens. with a pure conscience. He demands faith and life.

Why then did the apostle omit the presbyters? Because everything he said about bishops applies to the presbyters as well. Indeed, they too have received the right of teaching and leadership in the Church, and yield to bishops only in the right to perform ordination. So then, he says, deacons likewise, that is, must have the same qualities, namely: be hospitable, gentle, not quarrelsome, and so forth. They must, he says, besides what has been said, also have honor. That is, not crafty, not cunning, not holding one thing in mind while saying another — one thing to some, and another to others. He did not say "not drunkards," because that is already extremely base, but "not given to much wine." For some, although they do not get drunk, nevertheless drink a great deal and weaken the disposition of the soul. The ancients, when entering the sanctuary, completely abstained from the use of wine. "Greedy for gain" refers to one who refuses no profit, no matter where it comes from. Understand "not greedy for gain" here as meaning incorruptible and not covetous.

Then when he says, deacons in like manner, he shows what pertains to deacons, which in Greek means the same as ministers. For in the early Church there were three orders, as Dionysius says: bishops, priests, and ministers, and they were not divided into various stages, but all were of one order because of the scarcity of ministers and the newness of the Church. First, therefore, he shows how deacons should be in themselves; second, in relation to others, at the women in like manner. In regard to the first he does two things: first, he shows what qualities they should have in themselves; second, how they are to be examined, at and let these also. In regard to the first he does three things: first he shows the qualities of which they should be possessed in regard to their own bodies; second, in regard to external things, at not greedy of filthy lucre; third, in regard to other things, at holding the mystery of faith. In regard to the body he does two things: first, in regard to the qualities of the whole body; second, in regard to the bridling of the tongue, at not double-tongued. He says, therefore: I say that bishops are obliged to be chaste; and the same applies to deacons, because the contrary makes one unfit for spiritual tasks, for it turns the spirit away from spiritual things, whereas it is necessary that the spirit be elevated for the performance of such tasks: be clean, you who carry the vessels of the Lord (Isa 52:11); let your loins be girt (Luke 12:35). Then he shows how they should be in regard to the tongue, which is used for speaking and for tasting. In regard to the first he says, not double-tongued: the tongue of a third person has disquieted many, and scattered them from nation to nation (Sir 28:16). For a double-tongued person has two tongues. Such deacons would not be ministers of peace. In regard to the second he says, not given to much wine: who has woe? Whose father has woe? Who has contentions? Who falls into pits? Who has wounds without cause? Who has redness of eyes? Surely, they who pass their time in wine and study to drink off their cups (Prov 24:29); woe to you who are mighty to drink wine, and stout men at drunkenness (Isa 5:22). Then when he says, not greedy of filthy lucre, he shows how they should be in regard to external things. For the desire of gain not only turns a person from justice, but also from the truth, so that he says things that are not becoming. Consequently, deacons are forbidden temporal gain, in which is understood no dishonest gain.

Concerning bishops, their qualifications and work, Ti1 3:1-7. Of deacons, and how they should be proved, Ti1 3:8-10. Of their wives and children, and how they should be governed, Ti1 3:11-13. How Timothy should behave himself in the Church, Ti1 3:14, Ti1 3:15. The great mystery of godliness, Ti1 3:16.

Likewise must the deacons - The term deacon, διακονος, simply signifies a regular or stated servant: from δια, through or emphatic, and κονεω, to minister or serve. See it explained in the note on Mat 20:26. As nearly the same qualifications were required in the deacons as in the bishops, the reader may consult what is said on the preceding verses. Grave - Of a sedate and dignified carriage and conduct. Not double-tongued - Speaking one thing to one person, and another thing to another, on the same subject. This is hypocrisy and deceit. This word might also be translated liars. Not given to much wine - Neither a drunkard, tippler, nor what is called a jovial companion. All this would be inconsistent with gravity. Not greedy of filthy lucre - See on Ti1 3:3 (note).

RULES AS TO BISHOPS (OVERSEERS) AND DEACONS. THE CHURCH, AND THE GOSPEL MYSTERY NOW REVEALED TO IT, ARE THE END OF ALL SUCH RULES. (1Ti. 3:1-16) Translate as Greek, "Faithful is the saying." A needful preface to what follows: for the office of a bishop or overseer in Paul's day, attended as it was with hardship and often persecution, would not seem to the world generally a desirable and "good work." desire--literally, "stretch one's self forward to grasp"; "aim at": a distinct Greek verb from that for "desireth." What one does voluntarily is more esteemed than what he does when asked (Co1 16:15). This is utterly distinct from ambitious desires after office in the Church. (Jam 3:1). bishop--overseer: as yet identical with "presbyter" (Act 20:17, Act 20:28; Tit 1:5-7). good work--literally, "honorable work." Not the honor associated with it, but the work, is the prominent thought (Act 15:38; Phi 2:30; compare Ti2 4:5). He who aims at the office must remember the high qualifications needed for the due discharge of its functions.

The deacons were chosen by the voice of the people. CYPRIAN [Epistle, 2.5] says that good bishops never departed from the old custom of consulting the people. The deacons answer to the chazzan of the synagogue: the attendant ministers, or subordinate coadjutors of the presbyter (as Timothy himself was to Paul, Ti1 4:6; Plm 1:13; and John Mark, Act 13:5). Their duty was to read the Scriptures in the Church, to instruct the catechumens in Christian truths, to assist the presbyters at the sacraments, to receive oblations, and to preach and instruct. As the "chazzan" covered and uncovered the ark in the synagogue, containing the law, so the deacon in the ancient Church put the covering on the communion table. (See CHRYSOSTOM [19], Homily on Acts; THEOPHYLACT on Luke 19; and BALSAMAN on Canon 22, Council of Laodicea). The appointing of "the seven" in Act 6:1-7 is perhaps not meant to describe the first appointment of the deacons of the Church. At least the chazzan previously suggested the similar order of deacons. double-tongued--literally, "of double speech"; saying one thing to this person, and another to that person [THEODORET]. The extensive personal intercourse that deacons would have with the members of the Church might prove a temptation to such a fault. Others explain it, "Saying one thing, thinking another" (Pro 20:19; Gal 2:13). I prefer the former. not greedy of filthy lucre--All gain is filthy (literally, "base") which is set before a man as a by-end in his work for God [ALFORD] (Pe1 5:2). The deacon's office of collecting and distributing alms would render this a necessary qualification.